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Isaiah 41:8
Verse
Context
God’s Help to Israel
7The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled. 8“But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend— 9I brought you from the ends of the earth and called you from its farthest corners. I said, ‘You are My servant.’ I have chosen and not rejected you.
Sermons
Keith Daniel
T. Austin-SparksT. Austin-Sparks
Leonard Ravenhill
Jim Cymbala
Bakht Singh
J.C. PhilpotSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The proof adduced by Jehovah of His own deity closes here. But instead of our hearing whether the nations, with which He has entered upon the contest, have any reply to make, the address turns to Israel, upon which deliverance dawns from that very quarter, from which the others are threatened with destruction. "And thou, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend, thou whom I have laid hold of from the ends of the earth, and called from the corners thereof, and said to thee, Thou art my servant, I have chosen and not despised thee; fear thou not, for I am with thee; be not afraid, for I am thy God: I have chosen thee, I also help thee, I also hold thee with the right hand of my righteousness." The ו before ואתּה connects together antitheses, which show themselves at once to be antitheses. Whereas the nations, which put their trust in idols that they themselves had made, were thrown into alarm, and yielded before the world-wide commotions that had originated with the eastern conqueror, Israel, the nation of Jehovah, might take comfort to itself. Every word here breathes the deepest affection. The address moves on in soft undulating lines. The repetition of the suffix ך, with which אשׁר forms a relative of the second person, for which we have no equivalent in our language (Ges. 123, Anm. 1), gives to the address a pressing, clinging, and, as it were, loving key-note. The reason, which precedes the comforting assurance in Isa 41:10, recals the intimate relation in which Jehovah had placed Himself towards Israel, and Israel towards Himself. The leading thought, "servant of Jehovah," which is characteristic of chapters 40-46, and lies at the root of the whole spirit of these addresses, more especially of their Christology, we first meet with here, and that in a popular sense. It has both an objective and a subjective side. On the one hand, Israel is the servant of Jehovah by virtue of a divine act; and this act, viz., its election and call, was an act of pure grace, and was not to be traced, as the expression "I have chosen and not despised thee' indicates, to any superior excellence or merit on the part of Israel. On the contrary, Israel was so obscure that Jehovah might have despised it; nevertheless He had anticipated it in free unmerited love with this stamp of the character indelibilis of a servant of Jehovah. On the other hand, Israel was the servant of Jehovah, inasmuch as it acted out what Jehovah had made it, partly in reverential worship of this God, and partly in active obedience. את־ה עבד, i.e., "serving Jehovah," includes both liturgical service (also עבד absolutely, Isa 19:23) and the service of works. The divine act of choosing and calling is dated from Abraham. From a Palestinian point of view, Ur of Chaldaea, within the old kingdom of Nimrod, and Haran in northern Mesopotamia, seemed like the ends and corners of the earth ('ătsı̄lı̄m, remote places, from 'âtsal, to put aside or apart). Israel and the land of Israel were so inseparably connected, that whenever the origin of Israel was spoken of, the point of view could only be taken in Palestine. To the far distant land of the Tigris and Euphrates had Jehovah gone to fetch Abraham, "the friend of God" (Jam 2:23), who is called in the East even to the present day, chalil ollah, the friend of God. This calling of Abraham was the furthest terminus a quo of the existence of Israel as the covenant nation; for the leading of Abraham was providentially appointed with reference to the rise of Israel as a nation. The latter was pre-existent in him by virtue of the counsel of God. And when Jehovah adopted Abraham as His servant, and called him "my servant" (Gen 26:24), Israel, the nation that was coming into existence in Abraham, received both the essence and name of a "servant of Jehovah." Inasmuch then as, on looking back to its past history, it would not fail to perceive that it was so thoroughly a creation of divine power and grace, it ought not to be fearful, and look about with timidity and anxiety; for He who had presented Himself at the very beginning as its God, was still always near. The question arises, in connection with the word אמּצתּי, whether it means to strengthen (Isa 35:3; Psa 89:22), or to lay firm hold of, to attach firmly to one's self, to choose. We decide in favour of the latter meaning, which is established by Isa 44:14, cf., Psa 80:16, Psa 80:18. The other perfects affirm what Jehovah has ever done, and still continues to do. In the expression "by the right hand of my righteousness," the justice or righteousness is regarded pre-eminently on its brighter side, the side turned towards Israel; but it is also regarded on its fiery side, or the side turned towards the enemies of Israel. It is the righteousness which aids the oppressed congregation against its oppressors. The repeated אף heaps one synonym upon another, expressive of the divine love; for ו simply connects, גּם appends, אף heaps up (cumulat). Language is too contracted to hold all the fulness of the divine love; and for this reason the latter could not find words enough to express all that it desired.
Jamieson-Fausset-Brown Bible Commentary
Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake. servant--so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Isa 45:4). Jacob . . . chosen-- (Psa 135:4). my friend--literally, "loving me."
John Gill Bible Commentary
But thou, Israel, art my servant,.... As the great spread and success of the Gospel could not fail of drawing the resentment of the idolatrous Heathens on those who embraced and professed it, and by whom they were grievously persecuted under the Roman emperors; wherefore, to support them under these trials, the Lord speaks these and the following comfortable words unto them; for not carnal, but spiritual Israel are here meant; such who by the power of divine grace were turned from idols to serve the living God, who were made willing to become his servants, and whose honour it was to be so called and accounted; and being so, they might be assured their Lord and Master would protect and defend them, bless and reward them: Jacob whom I have chosen; Israelites indeed, Jacob like, plain hearted men, wrestling and prevailing ones in prayer with God, whom he chose to be his people, and peculiar treasure; who, though disallowed of men, were like their Lord and Saviour, chosen of God, and precious: the seed of Abraham my friend: the spiritual seed of Abraham, being believers in Christ, and friends of his, as Abraham was; and whom he uses and shows to be such, by disclosing his secrets to them, Joh 15:15.
Tyndale Open Study Notes
41:8-16 These two prophecies of salvation for God’s servant Israel (41:8-13, 14-16) prepare for the first of the suffering servant songs (see study note on 42:1-4). 41:8 The servant—here the nation of Israel—was God’s chosen one, whose calling was grounded in God’s purposes. • Abraham my friend: The phrase in Hebrew could mean Abraham who loves me or Abraham whom I love. See also Jas 2:23.
Isaiah 41:8
God’s Help to Israel
7The craftsman encourages the goldsmith, and he who wields the hammer cheers him who strikes the anvil, saying of the welding, “It is good.” He nails it down so it will not be toppled. 8“But you, O Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend— 9I brought you from the ends of the earth and called you from its farthest corners. I said, ‘You are My servant.’ I have chosen and not rejected you.
- Scripture
- Sermons
- Commentary
Protection From Backslidding
By Keith Daniel6.3K1:17:16BacksliddingGEN 17:1ISA 41:8MAT 6:33JAS 2:23In this sermon, the speaker emphasizes the importance of walking with God and avoiding backsliding. He highlights three key actions that must be consciously and deliberately done to backslide. Firstly, one must start the day by immersing oneself in the word of God. Secondly, deep and unhurried prayer with God is essential to prevent backsliding. Lastly, the speaker shares a personal experience where he was led to preach from Isaiah 53, emphasizing the power and relevance of this scripture. The sermon encourages listeners to prioritize the Bible and prayer in order to maintain a strong relationship with God and avoid backsliding.
Service and Servanthood of the Lord - Part 6 of 8
By T. Austin-Sparks1.8K1:06:45ServanthoodISA 5:1ISA 41:8ISA 42:1ISA 53:11MAT 22:14REV 2:4REV 22:3In this sermon, the speaker focuses on the concept of service and the role of the servant in the Bible. The passages from Isaiah are examined to understand the model servant and the people called to be the corporate expression of that servant. The speaker also emphasizes the importance of discipline in the service of the Lord, using the analogy of a vineyard and the need for pruning and purging. The history of the Israelites is cited as an example of God's care and discipline over his chosen people.
Service and Servanthood of the Lord - Part 7 of 8
By T. Austin-Sparks1.8K49:30ServanthoodISA 21:10ISA 28:28ISA 41:8ISA 41:15ISA 42:1MAT 6:33In this sermon, the speaker discusses the significance of the sharp threshing instrument in the ministry of Jesus. The instrument represents the dividing line between the false and the true, settling destiny and determining the end result. The speaker emphasizes that the Spirit of God is focused on the positive side, seeking to gather the wheat rather than condemn the world. The instrument also serves to provide for the continuation of the testimony, rather than simply storing it away. The sermon references various Bible verses to support these points.
The Crib, the Cross and the Crown
By Leonard Ravenhill1.5K1:08:02Jesus ChristISA 41:8ISA 53:10HEB 12:2In this sermon, the preacher discusses the lack of conviction of sin in today's preaching. He emphasizes the need for the Holy Spirit to convict people of their sins and for them to have sleepless nights realizing their transgressions. The preacher also criticizes the seduction in churches and the focus on material possessions and worldly desires. He praises Jesus as the meek and lowly conqueror of hearts and quotes Isaac Watts' hymn about Jesus' reign. The sermon concludes with a reminder of the coming kingdom of Jesus and the need for people to bow their knees before Him.
Help Is on the Way
By Jim Cymbala1.2K19:52HelpISA 41:8ISA 41:10MAT 28:20JHN 1:17HEB 8:6HEB 8:13REV 2:10In this sermon, the preacher focuses on Isaiah 41:8, where God addresses Israel as His chosen servant. The preacher emphasizes that God has chosen and called His people, and therefore they should not be afraid or discouraged. He encourages believers to trust in God's strength and help, as He promises to uphold them with His righteous right hand. The preacher also highlights that God takes joy in showing mercy and helping those who look to Him, even when they feel unworthy.
(Pdf Book) Walk Before Me
By Bakht Singh61500:00EbooksDivine FriendshipObedience to GodGEN 12:2ISA 41:8JHN 15:15Bakht Singh emphasizes the profound friendship between God and Abraham, illustrating how God revealed His secrets to Abraham as a reward for his faith and obedience. He highlights the importance of spiritual detachment from worldly relationships to fully embrace God's calling and blessings, as seen in Abraham's separation from Lot. The sermon also discusses the necessity of spiritual nourishment through Christ, who is our bread of life, and the power of faith in overcoming life's challenges. Ultimately, Singh encourages believers to prioritize their relationship with God above all earthly affections, as true obedience leads to divine blessings.
Walking With God
By J.C. Philpot0GEN 5:22ISA 41:8AMO 3:3ROM 12:92CO 6:142CO 6:16GAL 5:22PHP 2:5HEB 11:5JAS 4:41JN 2:15J.C. Philpot delves into the concept of walking with God, emphasizing the necessity of agreement between man and God for such a relationship to exist. He explores the impossibility of God and man walking together without alignment in love, hatred, and desires. Philpot highlights the need for man to adopt God's perspective on sin and righteousness, to mirror His affections and aversions, and to cultivate a heart that resonates with God's own. Through examples like Enoch, Abraham, and the Corinthian believers, he illustrates that agreement with God leads to a harmonious walk with Him, where His presence dwells within and they journey together in unity.
Friend of God
By David Wilkerson0Faith and FriendshipIntimacy With GodEXO 33:112CH 20:7PSA 25:14ISA 41:8ISA 41:10MAT 6:19JHN 15:15PHP 3:20HEB 11:10JAS 2:23David Wilkerson emphasizes the profound relationship between God and Abraham, who is referred to as 'the friend of God' in both the Old and New Testaments. This title reflects a deep intimacy and affection, showcasing that true friendship with God comes from faith and closeness. Wilkerson highlights that while Abraham was engaged in worldly affairs, he prioritized his relationship with God, seeking a heavenly home with the Father rather than becoming attached to earthly possessions. The sermon encourages believers to cultivate a similar intimacy with Christ, recognizing Him as the true foundation of their lives.
Oneness With God in His Repudiation of This World
By T. Austin-Sparks0Spiritual PilgrimageOneness with GodGEN 11:27GEN 12:1GEN 17:52CH 20:7ISA 41:8JHN 17:16ACT 13:22HEB 11:13JAS 2:231PE 2:11T. Austin-Sparks emphasizes the necessity of oneness with God through a repudiation of the world, illustrating this through the life of Abraham, who was called the friend of God. He explains that true friendship with God requires a spiritual pilgrimage, marked by a decisive step away from worldly ties and into a deeper relationship with God. This journey is not instantaneous but involves progressive stages, where believers must continually affirm their commitment to God amidst worldly temptations. Sparks highlights that God’s call to Abraham to leave his homeland symbolizes a broader call for all believers to separate from the world and embrace a life centered on God’s purpose. Ultimately, the sermon encourages believers to cultivate a heart wholly devoted to God, reflecting the character of Abraham as a blessing to others.
Oneness With God in a Crisis Regarding the Natural Man
By T. Austin-Sparks0Spiritual PilgrimageConflict with the Natural ManGEN 12:1GEN 13:14EXO 12:38EXO 15:13ISA 41:8ROM 6:6GAL 2:20T. Austin-Sparks emphasizes the spiritual pilgrimage of the Christian life, illustrating that the journey begins with a decisive separation from the world and progresses into a deeper conflict with the natural man within. He highlights Abraham's journey, where the initial call to leave his homeland leads to a new battle against the remnants of the old life, represented by Lot. The sermon stresses that true oneness with God requires not only leaving the world behind but also confronting and overcoming the natural self that clings to us. Sparks uses the story of Lot to illustrate the dangers of allowing the natural man to hinder spiritual progress, ultimately calling for a crisis of separation to fully embrace God's purpose. The message concludes with a call for self-examination and surrender to God’s will.
The Sign of the Covenant
By F.B. Meyer0Covenant RelationshipFriendship with GodGEN 17:22CH 20:7ISA 41:8MAT 5:8JHN 15:152CO 6:17GAL 5:2PHP 3:3COL 2:11JAS 2:23F.B. Meyer emphasizes the profound relationship between God and Abraham, highlighting Abraham's status as 'the friend of God' and the significance of the covenant established through circumcision. Meyer illustrates that this friendship is not unique to Abraham but is available to all believers through Jesus Christ, who calls us friends. He outlines three essential conditions for enjoying this divine friendship: separation from sin, purity of heart, and obedience to God's commands. The sermon encourages believers to engage in open communication with God, sharing their burdens and joys, and to recognize the spiritual significance of their relationship with Him. Ultimately, Meyer calls for a deeper appreciation of the privileges of being friends with God and the transformative power of His grace.
The Word of God and Prayer
By Samuel Chadwick0PSA 37:3PSA 46:1PSA 116:7PSA 119:25ISA 41:8ISA 41:10JHN 4:24EPH 6:172TI 2:15REV 5:5Samuel Chadwick emphasizes the vital connection between the Word of God and prayer, highlighting the psalmist's reliance on God's Word for quickening the soul and instructing in prayer. He warns against emotional unreality and intellectual preoccupation in prayer, stressing the importance of truth and spirit in worship. Chadwick discusses the devotional use of the Bible, encouraging a deep, personal engagement with Scripture in prayer, and the significance of understanding the Scriptures for effective prayer. He shares his personal method of using the Word in prayer, focusing on the Psalms and the transformative power of praying through specific passages.
This Is My Beloved, and This Is My Friend
By A.B. Simpson0Intimacy With GodFriendship with GodPSA 25:14PRO 18:24ISA 41:8MAT 7:7LUK 11:5JHN 15:15PHP 4:6JAS 2:23A.B. Simpson emphasizes the profound significance of God as our friend, inviting us to reflect on the deep bonds of friendship we have experienced in our lives. He encourages us to recognize that God is not only a friend but infinitely more, being personally invested in our lives and offering unwavering support and love. Simpson highlights the importance of prayer as a means to connect with our heavenly Friend, who is always ready to assist us in our times of need. By recalling the acts of love from our earthly friends, we can better appreciate the depth of God's friendship and His promises to us. Ultimately, God desires an intimate fellowship with each of us, making Him our most trusted companion.
The Purpose of Companions
By T. Austin-Sparks0Companionship with ChristDivine PurposeEXO 33:11ISA 41:8MAT 21:43LUK 22:28JHN 15:14ACT 13:22EPH 1:23HEB 2:3HEB 3:1HEB 3:14T. Austin-Sparks emphasizes the profound significance of being 'companions' of Christ, as highlighted in Hebrews 3:1 and 3:14. He explores the biblical concept of companionship, illustrating how figures like Abraham, Moses, and David exemplified deep relationships with God, ultimately culminating in the companionship offered through Jesus Christ. Sparks stresses that this companionship is not merely an official title but a heartfelt relationship that calls for responsibility and commitment to God's purpose centered in His Son. He warns of the consequences of neglecting this calling, underscoring the importance of remaining steadfast in faith to truly experience the greatness of being a companion of Christ. The sermon invites believers to recognize their heavenly calling and the intimate relationship they are invited to share with Jesus.
Ruth From "The Numerical Bible"
By F.W. Grant0LEV 25:25DEU 25:5PSA 116:16ISA 9:6ISA 41:8EZK 18:27LUK 12:37F. W. Grant preaches on the Book of Ruth, highlighting the historical context during the times of the judges and its connection to David and the kingdom. The story shows how God's salvation can progress even among the Gentiles, as seen through Ruth's inclusion in the genealogy of Christ. The spiritual sense reveals the remnant of Israel coming back to God through grace, preparing for the future kingdom. Ruth's journey symbolizes the Gentiles finding redemption through Christ. The sermon emphasizes the need for redemption, the role of grace in salvation, and the restoration of Israel through faith in the coming King.
The Creation Motivated by the Love of God
By T. Austin-Sparks0God's LoveUnderstanding God's HeartGEN 22:2ISA 41:8LAM 2:13HOS 11:1MAT 3:17JHN 3:14JHN 15:15ROM 3:6EPH 2:4HEB 12:6T. Austin-Sparks emphasizes that the creation of the universe is fundamentally motivated by the love of God, as expressed in Ephesians 2:4-5 and John 3:16. He argues that behind all creation lies not just a mind or will, but a heart filled with love, which is the essence of God's dealings with humanity. Sparks highlights that God's love leads to a deeper understanding of Him and reveals His heart, especially through the relationship exemplified by Abraham and the nation of Israel. Ultimately, he asserts that the love of God is the key to understanding the Scriptures and the very nature of God, culminating in the embodiment of that love through Jesus Christ. The sermon calls believers to recognize and embrace this profound love at the center of their faith.
Isaiah Chapter 19 the Servant of the Lord
By A.B. Simpson0Christ's MeeknessServanthoodPSA 40:8ISA 41:8ISA 42:1ISA 42:6MAT 3:17JHN 8:11A.B. Simpson expounds on Isaiah 42, emphasizing the identity of Jesus as the Servant of the Lord, who fulfills God's purpose where Israel failed. He highlights Jesus' anointing, meekness, and gentleness, illustrating how He brings hope to the broken and marginalized without breaking them further. Simpson encourages believers to embrace their calling as servants of God, reflecting Christ's love and humility in their lives. He reminds the congregation that true strength lies in gentleness and that Christ's mission is to bring forth justice and light to the nations.
"Ye Are My Friends" (John 15:13-16)
By T. Austin-Sparks0Sacrifice in RelationshipsFriendship with GodGEN 22:2ISA 41:8LUK 22:32JHN 2:23JHN 15:13JAS 2:23REV 21:19T. Austin-Sparks emphasizes the profound nature of friendship as described by Jesus in John 15:13-16, where He calls His disciples 'friends' rather than servants. This title signifies a deep, intimate relationship where Jesus fully commits Himself to His followers, sharing all that He has received from the Father. Sparks illustrates that true friendship involves sacrifice and loyalty, as exemplified by Abraham's willingness to offer his son Isaac. He challenges believers to reflect on how their actions affect their relationship with Jesus and to cultivate a spirit of friendship among themselves, grounded in the Cross and the Holy Spirit. Ultimately, the sermon calls for a complete commitment to God, fostering a friendship that is reciprocal and loyal.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The proof adduced by Jehovah of His own deity closes here. But instead of our hearing whether the nations, with which He has entered upon the contest, have any reply to make, the address turns to Israel, upon which deliverance dawns from that very quarter, from which the others are threatened with destruction. "And thou, Israel my servant, Jacob whom I have chosen, seed of Abraham my friend, thou whom I have laid hold of from the ends of the earth, and called from the corners thereof, and said to thee, Thou art my servant, I have chosen and not despised thee; fear thou not, for I am with thee; be not afraid, for I am thy God: I have chosen thee, I also help thee, I also hold thee with the right hand of my righteousness." The ו before ואתּה connects together antitheses, which show themselves at once to be antitheses. Whereas the nations, which put their trust in idols that they themselves had made, were thrown into alarm, and yielded before the world-wide commotions that had originated with the eastern conqueror, Israel, the nation of Jehovah, might take comfort to itself. Every word here breathes the deepest affection. The address moves on in soft undulating lines. The repetition of the suffix ך, with which אשׁר forms a relative of the second person, for which we have no equivalent in our language (Ges. 123, Anm. 1), gives to the address a pressing, clinging, and, as it were, loving key-note. The reason, which precedes the comforting assurance in Isa 41:10, recals the intimate relation in which Jehovah had placed Himself towards Israel, and Israel towards Himself. The leading thought, "servant of Jehovah," which is characteristic of chapters 40-46, and lies at the root of the whole spirit of these addresses, more especially of their Christology, we first meet with here, and that in a popular sense. It has both an objective and a subjective side. On the one hand, Israel is the servant of Jehovah by virtue of a divine act; and this act, viz., its election and call, was an act of pure grace, and was not to be traced, as the expression "I have chosen and not despised thee' indicates, to any superior excellence or merit on the part of Israel. On the contrary, Israel was so obscure that Jehovah might have despised it; nevertheless He had anticipated it in free unmerited love with this stamp of the character indelibilis of a servant of Jehovah. On the other hand, Israel was the servant of Jehovah, inasmuch as it acted out what Jehovah had made it, partly in reverential worship of this God, and partly in active obedience. את־ה עבד, i.e., "serving Jehovah," includes both liturgical service (also עבד absolutely, Isa 19:23) and the service of works. The divine act of choosing and calling is dated from Abraham. From a Palestinian point of view, Ur of Chaldaea, within the old kingdom of Nimrod, and Haran in northern Mesopotamia, seemed like the ends and corners of the earth ('ătsı̄lı̄m, remote places, from 'âtsal, to put aside or apart). Israel and the land of Israel were so inseparably connected, that whenever the origin of Israel was spoken of, the point of view could only be taken in Palestine. To the far distant land of the Tigris and Euphrates had Jehovah gone to fetch Abraham, "the friend of God" (Jam 2:23), who is called in the East even to the present day, chalil ollah, the friend of God. This calling of Abraham was the furthest terminus a quo of the existence of Israel as the covenant nation; for the leading of Abraham was providentially appointed with reference to the rise of Israel as a nation. The latter was pre-existent in him by virtue of the counsel of God. And when Jehovah adopted Abraham as His servant, and called him "my servant" (Gen 26:24), Israel, the nation that was coming into existence in Abraham, received both the essence and name of a "servant of Jehovah." Inasmuch then as, on looking back to its past history, it would not fail to perceive that it was so thoroughly a creation of divine power and grace, it ought not to be fearful, and look about with timidity and anxiety; for He who had presented Himself at the very beginning as its God, was still always near. The question arises, in connection with the word אמּצתּי, whether it means to strengthen (Isa 35:3; Psa 89:22), or to lay firm hold of, to attach firmly to one's self, to choose. We decide in favour of the latter meaning, which is established by Isa 44:14, cf., Psa 80:16, Psa 80:18. The other perfects affirm what Jehovah has ever done, and still continues to do. In the expression "by the right hand of my righteousness," the justice or righteousness is regarded pre-eminently on its brighter side, the side turned towards Israel; but it is also regarded on its fiery side, or the side turned towards the enemies of Israel. It is the righteousness which aids the oppressed congregation against its oppressors. The repeated אף heaps one synonym upon another, expressive of the divine love; for ו simply connects, גּם appends, אף heaps up (cumulat). Language is too contracted to hold all the fulness of the divine love; and for this reason the latter could not find words enough to express all that it desired.
Jamieson-Fausset-Brown Bible Commentary
Contrast between the idolatrous nations whom God will destroy by Cyrus, and Israel whom God will deliver by the same man for their forefathers' sake. servant--so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (Isa 45:4). Jacob . . . chosen-- (Psa 135:4). my friend--literally, "loving me."
John Gill Bible Commentary
But thou, Israel, art my servant,.... As the great spread and success of the Gospel could not fail of drawing the resentment of the idolatrous Heathens on those who embraced and professed it, and by whom they were grievously persecuted under the Roman emperors; wherefore, to support them under these trials, the Lord speaks these and the following comfortable words unto them; for not carnal, but spiritual Israel are here meant; such who by the power of divine grace were turned from idols to serve the living God, who were made willing to become his servants, and whose honour it was to be so called and accounted; and being so, they might be assured their Lord and Master would protect and defend them, bless and reward them: Jacob whom I have chosen; Israelites indeed, Jacob like, plain hearted men, wrestling and prevailing ones in prayer with God, whom he chose to be his people, and peculiar treasure; who, though disallowed of men, were like their Lord and Saviour, chosen of God, and precious: the seed of Abraham my friend: the spiritual seed of Abraham, being believers in Christ, and friends of his, as Abraham was; and whom he uses and shows to be such, by disclosing his secrets to them, Joh 15:15.
Tyndale Open Study Notes
41:8-16 These two prophecies of salvation for God’s servant Israel (41:8-13, 14-16) prepare for the first of the suffering servant songs (see study note on 42:1-4). 41:8 The servant—here the nation of Israel—was God’s chosen one, whose calling was grounded in God’s purposes. • Abraham my friend: The phrase in Hebrew could mean Abraham who loves me or Abraham whom I love. See also Jas 2:23.